DOCSLIB.ORG

Experts from Potana's Bhagavatam

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Experts from Potana's Bhagavatam Excerpts from Potana‟s Bhagavatam By A. V. S. SARMA 1957 PUBLISHED BY TIRUMALA -TIRUPATI DEVASTHANAMS TIRUPATI C O N T E N T S Foreword Introduction Life of Potana Prayer Dedication SKANDA I. 1. The rule of King Parikshit 2. Sringi curses Parikshit 3. Suka meets Parikshit II. 1. The conversation between Suka and Parikshit. III. 1. Hiranyaksha IV. 1. Dhruva 2. Prithu 3. Barhi 4. Puranjana 5. The penance of Prachetasu brothers V. 1. Rishaba 2. Bharatha VI. 1. Ajamila 2. The fight between Danavas and Devatas 3. Chitraketu VII 1. The curse upon the guards at the gateway of Vaikunta 2. Hiranyakasipu 3. Prahlada VIII. 1. The salvation of the elephant king, Gajendra. 2. The churning of Milk Ocean 3. Vamana 4. Matsyavatara XI. 1. Ambarisha 2. Sri Rama Avatara X. 1. Sri Krishna 2. The birth of Sri Krishna 3. Potana goes to Repalle 4. The death of Sakatasura 5. The end of Trinavarta 6. The sport of Balarama and Krishna 7. Movement to Brindavana 8. The humiliation of Brahma 9. The Ass 10. The Kaliya serpent 11. The story of Kaliya 12. The Summer 13. The rainy season 14. The Autumn 15. The Chill and Dewy Season 16. Krishna hides the clothes of the Gopikas 17. Wives of the sages feed Balarama & Krishna. 18. The humiliation of Indra 19. Nanda rescued 20. The Autumn season comes again 21. The songs of Gopi women 22. Krishna appears before Gopi women 23. Rasakreeda 24. Jalakreeda 25. Sudarsana relieved of his serpent shape 26. Sankachuda killed 27. Narada meets Kamsa 28. Akrura comes to Brindavana 29. The lamentations of Gopi women 30. Akrura‟s experiences of the way 31. Sri Krishna in Mathura 32. The night 33. The night 34. Kuvalayapeeda 35. Sri Krishna sends Uddhava to Vraja 36. Kubja 37. Akrura 38. Jarasandha invades Mathura 39. Sri Krishna weds Rukmini Devi 40. The wedding 41. Pradyumna 42. Syamantaka jewel 43. The end of Naraka 44. Sri Krishna and Rukmini 45. Bana, son of Bali 46. The story of King Nriga 47. Balarama goes to Brindavana 48. Samba marries Lakshmana 49. Nara sees the divine sport of Hari 50. Krishna, the King 51. Narada comes to the court of Krishna 52. Krishna at Indraprastha 53. The end of Sisupala 54. The fall of Salva 55. The fall of Dantavaktra, and Viduratha 56. Balarama goes on pilgrimage 57. Kuchela 58. Sri Krishna goes out for bathing on the day of solar eclipse 59. Lakshana narrates to Draupadi about her marriage to Sri Krishna 60. Sages visit Krishna 61. Krishna shows to Devaki her dead children. 62. Arjuna carries away Subhadra 63. Krishna visits Mithila 64. Sruti Gita 65. Worship of Vishnu 66. Bhrigu meets Brahma, Siva, and Vishnu 67. Dead Brahmin boys were restored to life by Krishna XI. 1. Sages visit Krishna 2. Narada speaks to Vasudeva 3. Kavi speaks to Nimi 4. Hari and Antariksha preach to Nimi 5. Prabuddha, Pippalyana and others speak about the overcoming `Maya‟ even by a dull person 6. Pippalyana spoke about `Karma yoga‟ 7. Drumila described Avataras 8. Chamasa spoke about those hot devoted to the Lord 9. Karabhajana advised about the identity of the Lord 10. Brahma and other gods invite Krishna back to Vaikunta 11. The Yadavas go to Prabhasa 12. Krishna teaches Uddhava 13. Balarama and Krishna go to Vaikunta XII. 1. The end of Kind Parikshit 2. Janamejaya 3. The Vedas 4. Markandeya FOREWORD I deem it a great honour and privilege to be asked to write a Foreword to an English rendering of the most sacred, inspiring and devotional piece of Telugu Literature (Potana‟s Bhagavatam). Bammera Potana is a poet of acknowledged greatness in Telugu and is also a great Rama Bhakta and he has laid posterity under a deep debt of gratitude by his rendering of the Sanskrit Bhagavatam into lucid Telugu versa. The translation of Bhagavatam into any other language has not even been attempted. The endeavour made by Dr. A.V.S. Sarma to render this great work into English is therefore very laudable and he has certainly done great service to the English knowing public to understand and appreciate the great spirit of Bhakti expounded by Potana. As Potana has put it, it is Lord Sri Ramachandra that has given expression to his writing of the great Bhagavatam and not himself. So it is, I believe, that it is the great devotion and Bhakti of Dr. A.V.S. Sarma that has given expression to the “Excerpts from Potana‟s Bhagavatam”. Dr. A.V.S. Sarma is a practising physician at Madras and has to his credit professional publications of recognition. He has also been a literary writer since his student days. Hi collection of poems “Flowerets from shrubs” has earned for him recognition as an undergraduate of the College. Subsequently he wrote “Lines of Devotion” and this work won praise from no less a poet and critic than late Dr. James H. Cousins. He said: “ I have as you desire, perused it with the interest of a fellow-worker in verse, and congratulate you on your industry and skill.” I know Dr. Sarma for many years and he has showed great aptitude towards devotional literature and has accomplished something remarkable through this present book “Excerpts from Potana‟s Bhagavatam.” I have gone through some portions of the book and I have nothing but appreciation for the same. I refer particularly to the passages dealing with Dhruva, Prahlada, Gajendra, Vamana, Sri Rama, description of Sri Krishna‟s Sport, particularly Rasa Krida, Jala Krida, and description of the autumn season, Rukmini‟s Kalyanam, Kuchela; Sruti Gita and Markandeya, which are worth reading by every Bhakta and student of literature and also philosophy. In conclusion I congratulate the author on this achievement and I have no doubt that the public would welcome this beautiful piece of devotional literature and we can eagerly look forward for many more of such publications to inspire devotion and Bhakti in this materialistic age. 18-12-56, MADRAS. P. SURYANARAYANA. EXCERTPS FROM POTANA’S BHAGAVATAM INTRODUCTION The epic of Bhagavatam illuminates the world eternally. Brahma taught his son Narada the Brahma taught his son Narada the Bhagavatha Purana. Sage Narada spread it to Vyasa who in turn gave it to his son Suka. Suka narrated the same to King Parikshit in the last seven days of the latter‟s repentant living. Bhagavatam sings the glory of God. It is generally respected and particularly worshipped in several houses. The great Purana steers the readers from the material to the spiritual plane. The text runs in the form of discourses. Sri Krishna is almost everywhere in the text. The stories about the Pandavas and the Kauravas and a description of Sri Rama adorn at appropriate places. To clear the mind of the clouding desires, to follow the righteous path, to realise the necessity and achievements of the avatars of the Lord, to avert the sin accruing in Kaliyuga by singing the praises of Him, and to reach the lotus feet of the Supreme Lord are all discussed in an inimitable way by the great poet Potana. The existence of God is realised. The Vedic lore explains the universe in terms of Sankhya principles. The Advaita--, Vishistadvaita--, and Dvaita—systems of thought explain each in its own way the relationship between the universe and its Creator. The universe stands emphasised as the means of realising Him, through Vedic rites and devotion. The avatars of the Supreme Being are: -- 1. Varaha, 2. Yajna, 3. Kapila, 4. Dattatreya, 5. The Kumaras, 6. Nara and Narayana, 7. Dhruva, 8. Prithu, 9. Rishabha, 10. Hayagriva, 11. Matsya, 12. Kurma, 13. Narasimha, 14. Hari, 15. Vamana, 16. Hamsa, 17. Manvantara purusha, 18. Dhanvantari, 19. Mohini, 20. Parasurama, 21. Sri Rama, 22. Balarama and Krishna, 23. Vyasa, 24. Buddha, 25. Kalki, 26. Other rishis and gods with his aspects. The avatar as Krishna appeals to every one. As a child, youth, victorious conqueror, householder, and king of kings, Sri Krishna entranced all that came in contact with Him. The Pandavas, Bhishma, and the Gopas and Gopi women realised Him as the Lord and their love was divine. The adoration of Him by Dharma raja is worth remembering by every reader. Potana the pious poet, created Bhagavatam in Telugu and like Saint Tyagaraja, dedicated the work to Sri Rama. Thus the poet lives forever like the saint. The massive magnitude, sustained sweetness, and dignified diction, in the shape of peaceful prose and profuse poetry, and last but not the least the deep devotion permeating the epic of Bhagavatam built by the Godly hands of Potana are things that an advanced student of learning, literary and philosophical, can understand, appreciate and adore with a pure heart. As a schoolboy, I read the passages from Potana‟s Bhagavatam dealing with the salvation of Gajendra, the realisation of God by Dhruva and Prahlada, the `swayamvara‟ of Rukmini, the story of Bali, and the sport of Sri Krishna in Brindavana. As a result a silent inspiration arose in me with an inherent force, but was kept under voluntary restraint for over thirty years. The idea of conveying some of the passages of the original into English language pressed and possessed me long; and now I venture to record my work with prayers at the feet of Bammera Potana who carved out the edifice of Bhagavatam in Telugu. Bhagavatam is set with the highest ideals of devotion knowledge and salvation (vide Sruti Gita; Narada‟ advice to Vasudeva; Sri Krishna‟s initiation of Uddhava).
Load more

Recommended publications
  • Study of Caste
    H STUDY OF CASTE BY P. LAKSHMI NARASU Author of "The Essence of Buddhism' MADRAS K. V. RAGHAVULU, PUBLISHER, 367, Mint Street. Printed by V. RAMASWAMY SASTRULU & SONS at the " VAVILLA " PRESS, MADRAS—1932. f All Rights Reservtd by th* Author. To SIR PITTI THY AG A ROY A as an expression of friendship and gratitude. FOREWORD. This book is based on arfcioles origiDally contributed to a weekly of Madras devoted to social reform. At the time of their appearance a wish was expressed that they might be given a more permanent form by elaboration into a book. In fulfilment of this wish I have revised those articles and enlarged them with much additional matter. The book makes no pretentions either to erudition or to originality. Though I have not given references, I have laid under contribution much of the literature bearing on the subject of caste. The book is addressed not to savants, but solely to such mea of common sense as have been drawn to consider the ques­ tion of caste. He who fights social intolerance, slavery and injustice need offer neither substitute nor constructive theory. Caste is a crippli^jg disease. The physicians duty is to guard against diseasb or destroy it. Yet no one considers the work of the physician as negative. The attainment of liberty and justice has always been a negative process. With­ out rebelling against social institutions and destroying custom there can never be the tree exercise of liberty and justice. A physician can, however, be of no use where there is no vita­ lity.
    [Show full text]
  • 9789004400139 Webready Con
    Vedic Cosmology and Ethics Gonda Indological Studies Published Under the Auspices of the J. Gonda Foundation Royal Netherlands Academy of Arts and Sciences Edited by Peter C. Bisschop (Leiden) Editorial Board Hans T. Bakker (Groningen) Dominic D.S. Goodall (Paris/Pondicherry) Hans Harder (Heidelberg) Stephanie Jamison (Los Angeles) Ellen M. Raven (Leiden) Jonathan A. Silk (Leiden) volume 19 The titles published in this series are listed at brill.com/gis Vedic Cosmology and Ethics Selected Studies By Henk Bodewitz Edited by Dory Heilijgers Jan Houben Karel van Kooij LEIDEN | BOSTON This is an open access title distributed under the terms of the CC-BY-NC 4.0 License, which permits any non-commercial use, distribution, and reproduction in any medium, provided the original author(s) and source are credited. Library of Congress Cataloging-in-Publication Data Names: Bodewitz, H. W., author. | Heilijgers-Seelen, Dorothea Maria, 1949- editor. Title: Vedic cosmology and ethics : selected studies / by Henk Bodewitz ; edited by Dory Heilijgers, Jan Houben, Karel van Kooij. Description: Boston : Brill, 2019. | Series: Gonda indological studies, ISSN 1382-3442 ; 19 | Includes bibliographical references and index. Identifiers: LCCN 2019013194 (print) | LCCN 2019021868 (ebook) | ISBN 9789004400139 (ebook) | ISBN 9789004398641 (hardback : alk. paper) Subjects: LCSH: Hindu cosmology. | Hinduism–Doctrines. | Hindu ethics. Classification: LCC B132.C67 (ebook) | LCC B132.C67 B63 2019 (print) | DDC 294.5/2–dc23 LC record available at https://lccn.loc.gov/2019013194 Typeface for the Latin, Greek, and Cyrillic scripts: “Brill”. See and download: brill.com/brill‑typeface. ISSN 1382-3442 ISBN 978-90-04-39864-1 (hardback) ISBN 978-90-04-40013-9 (e-book) Copyright 2019 by Henk Bodewitz.
    [Show full text]
  • Shiva's Waterfront Temples
    Shiva’s Waterfront Temples: Reimagining the Sacred Architecture of India’s Deccan Region Subhashini Kaligotla Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2015 © 2015 Subhashini Kaligotla All rights reserved ABSTRACT Shiva’s Waterfront Temples: Reimagining the Sacred Architecture of India’s Deccan Region Subhashini Kaligotla This dissertation examines Deccan India’s earliest surviving stone constructions, which were founded during the 6th through the 8th centuries and are known for their unparalleled formal eclecticism. Whereas past scholarship explains their heterogeneous formal character as an organic outcome of the Deccan’s “borderland” location between north India and south India, my study challenges the very conceptualization of the Deccan temple within a binary taxonomy that recognizes only northern and southern temple types. Rejecting the passivity implied by the borderland metaphor, I emphasize the role of human agents—particularly architects and makers—in establishing a dialectic between the north Indian and the south Indian architectural systems in the Deccan’s built worlds and built spaces. Secondly, by adopting the Deccan temple cluster as an analytical category in its own right, the present work contributes to the still developing field of landscape studies of the premodern Deccan. I read traditional art-historical evidence—the built environment, sculpture, and stone and copperplate inscriptions—alongside discursive treatments of landscape cultures and phenomenological and experiential perspectives. As a result, I am able to present hitherto unexamined aspects of the cluster’s spatial arrangement: the interrelationships between structures and the ways those relationships influence ritual and processional movements, as well as the symbolic, locative, and organizing role played by water bodies.
    [Show full text]
  • Journal of Indian and Buddhist Studies, Vol. 49, No. 2
    ( 4) Journalof Indian and Buddhist Studies , Vol. 49, No. 2, March2001 King Prthu and His Genealogy Miwako KATO The story of king Prthu is often told to explain the origin of kingship . The following is the outline of the legend. Once there was a king named Vena, who was so impious that the sages slew him. Since he had no son, the sages churned the left hand of the wicked king . Then from the left hand came out a short and black barbarian Nisada. They then churned his right hand and great Prthu was born. Brahma consecrated him as the first king (adiraja), and in the midst of the ritual, two bards, Suta and Magadha were born to praise him. As a result of Vena's evil rule, people had been emaciated for want of food. In order to restore prosperity to them, taking up his bow and arrow, Prthu pursued the Earth who had assumed the form of a cow. Then the Earth begged for mercy and she entreated him to provide her with a calf so that she could give milk out of affection. After adopting Svayambhuva Manu as the calf, Prthu milked plants and vegetables from the Earth-cow on its own surface . Almost all of these elements occur in every version of the Prthu myth . Regarding his ancestor the texts differ from each other. That is, the texts of this story can be classified into three groups according to genealogical accounts of king Prthu. Some of the Puranns (P) such as the Harivamsa (H), Brahma-P.
    [Show full text]
  • Krishna Lila-48
    Kåñëa Lélä notes – Chapter 48 (Kåñëa Pleases His Devotees) Kåñëa visits Kubja Description is found p For days together, Kåñëa heard from Uddhava all the details Srimad Bhagavatam of his visit to Våndävana, (Krishna Book) p especially the condition of His father and mother and of the gopés and the cowherd boys. p Lord Kåñëa was fully satisfied that Uddhava was able to solace them by his instructions and by the message delivered to them. p Lord Kåñëa then decided to go to the house of Kubjä, the hunchback woman who had pleased Him by offering Him sandalwood pulp when He was entering the city of Mathurä. p To fulfill His promise, Kåñëa, along with Uddhava, went to the house of Kubjä, who was very eager to get Kåñëa for the satisfaction of her lusty desires. p When Kåñëa reached her house, He saw that it was completely decorated in a way to excite the lusty desires of a man. This suggests that there were many nude pictures, on top of which were canopies and flags embroidered with pearl necklaces, along with comfortable beds and cushioned chairs. p The rooms were provided with flower garlands and were nicely scented with incense and sprinkled with scented water. p And the rooms were illuminated by nice lamps. p When Kubjä saw that Lord Kåñëa had come to her house to fulfill His promised visit, she immediately got up from her chair to receive Him cordially. p Accompanied by her many girlfriends, she began to talk with Him with great respect and honor.
    [Show full text]
  • Dhruva the Ancient Indian Pole Star: Fixity, Rotation and Movement
    Indian Journal of History of Science, 46.1 (2011) 23-39 DHRUVA THE ANCIENT INDIAN POLE STAR: FIXITY, ROTATION AND MOVEMENT R N IYENGAR* (Received 1 February 2010; revised 24 January 2011) Ancient historical layers of Hindu astronomy are explored in this paper with the help of the Purân.as and the Vedic texts. It is found that Dhruva as described in the Brahmân.d.a and the Vis.n.u purân.a was a star located at the tail of a celestial animal figure known as the Úiúumâra or the Dolphin. This constellation, which can be easily recognized as the modern Draco, is described vividly and accurately in the ancient texts. The body parts of the animal figure are made of fourteen stars, the last four of which including Dhruva on the tail are said to never set. The Taittirîya Âran.yaka text of the Kr.s.n.a-yajurveda school which is more ancient than the above Purân.as describes this constellation by the same name and lists fourteen stars the last among them being named Abhaya, equated with Dhruva, at the tail end of the figure. The accented Vedic text Ekâgni-kân.d.a of the same school recommends observation of Dhruva the fixed Pole Star during marriages. The above Vedic texts are more ancient than the Gr.hya-sûtra literature which was the basis for indologists to deny the existence of a fixed North Star during the Vedic period. However the various Purân.ic and Vedic textual evidence studied here for the first time, leads to the conclusion that in India for the Yajurvedic people Thuban (α-Draconis) was Dhruva the Pole Star c 2800 BC.
    [Show full text]
  • Bhagavata Purana
    Bhagavata Purana The Bh āgavata Pur āṇa (Devanagari : भागवतपुराण ; also Śrīmad Bh āgavata Mah ā Pur āṇa, Śrīmad Bh āgavatam or Bh āgavata ) is one of Hinduism 's eighteen great Puranas (Mahapuranas , great histories).[1][2] Composed in Sanskrit and available in almost all Indian languages,[3] it promotes bhakti (devotion) to Krishna [4][5][6] integrating themes from the Advaita (monism) philosophy of Adi Shankara .[5][7][8] The Bhagavata Purana , like other puranas, discusses a wide range of topics including cosmology, genealogy, geography, mythology, legend, music, dance, yoga and culture.[5][9] As it begins, the forces of evil have won a war between the benevolent devas (deities) and evil asuras (demons) and now rule the universe. Truth re-emerges as Krishna, (called " Hari " and " Vasudeva " in the text) – first makes peace with the demons, understands them and then creatively defeats them, bringing back hope, justice, freedom and good – a cyclic theme that appears in many legends.[10] The Bhagavata Purana is a revered text in Vaishnavism , a Hindu tradition that reveres Vishnu.[11] The text presents a form of religion ( dharma ) that competes with that of the Vedas , wherein bhakti ultimately leads to self-knowledge, liberation ( moksha ) and bliss.[12] However the Bhagavata Purana asserts that the inner nature and outer form of Krishna is identical to the Vedas and that this is what rescues the world from the forces of evil.[13] An oft-quoted verse is used by some Krishna sects to assert that the text itself is Krishna in literary
    [Show full text]
  • 100. Sundarabahu Stavam V2
    Sincere Thanks To: 1. SrI Srinivasan Narayanan for compiling, proof-reading and adding Sanskrit/ Tamil texts. 2. Nedumtheru SrI Mukund Srinivasan, www.srivaishnavam.com, www.pbase.com, www.divyadesamonline.com, www.dinamalar.com as well as many SwAmy kUresa bhaktas for their picture contributions. sadagopan.org 3. Smt Jayashree Muralidharan for eBook assembly NOTE: Please check out the beautiful pictures of swAmy kUresar at kUram available at: http://www.divyadesam.com/photo-feature/sri-koorathazhwan/ swami-koorathazhwan.shtml C O N T E N T S Slokams 1 - 26 PDF Slokams 27 - 30 3 – 7 Slokams 31 - 40 9 - 21 Slokams 41 - 50 22 - 33 Slokams 51 - 60 34 - 48 Slokams 61 - 70 50 - 65 sadagopan.org Slokams 71 - 80 66 - 80 Slokams 81 - 90 82 - 96 Slokams 91 - 100 98 - 113 Slokams 101 - 110 115 - 131 Slokams 111 - 120 133 - 151 Slokams 121 - 130 153 - 171 Slokams 131 - 132 175 - 177 Nigamanam 177 sadagopan.org mozhiyaik kadakkum AzhwAn ïI>. (iÖtIy Éag) (Vol 2) sadagopan.org For Vol 1, covering Slokams 1 to 26, please see Ahobilavalli Series e-Book # 68 at: http://www.ahobilavalli.org/ebooks_s8.htm 1 sadagopan.org SrI sundarabAhu perumAL 2 SrI: TANIYAN ïIvTsicûimïe_yae nm %i´mxImhe, yÊ´yôyIk{Qe yaiNt m¼lsUÇtam!. SrIvatsacihna miSrebhyo nama uktimadhImahe | yaduktaya: trayIkaNThe yAnti mangaLa sUtratAm || Dear BhaktAs of Lord SundarabAhu PerumAL of TirumAlirumcOlai: In the year 2008, the Ahobilavalli E-book team released the first Volume of SrI SundarabAhu stavam of SrI KUresar (68th E-boook at sadagopan.org www.ahobilavalli.org). We covered upto 26 Slokams there. In this volume we are presenting the rest of the slokams of this beautiful stavam as the humble samarpanam for swamy kUresar’s 1000th thirunakshatra mahotsava on the 3rd of February 2010.
    [Show full text]
  • 8. Krishna Karnamrutam
    Sincere Thanks To: 1. SrI nrusimha SEva rasikan, Oppiliappan Koil V.SaThakOpan swAmi, Editor- In-Chief of sundarasimham-ahobilavalli kaimkaryam for kindly editing and hosting this title in his eBooks series. 2. Mannargudi Sri.Srinivasan NarayaNan swami for compilation of the source document and providing Sanskrit/Tamil Texts and proof reading 3. The website http://www.vishvarupa.com for providing the cover picture of Sri GuruvAyUrappan 4. Nedumtheru Sri.Mukund Srinivasan,Sri.Lakshminarasimhan Sridhar, www.sadagopan.org www.sadagopan.org Smt.Krishnapriya for providing images. 5. Smt.Krishnapriya for providing the biography of Sri Leela Sukhar for the appendix section and 6. Smt. Jayashree Muralidharan for eBook assembly C O N T E N T S Introduction 1 Slokams and Commentaries 3 Slokam 1 -10 5-25 Slokam 11 - 20 26-44 Slokam 21 - 30 47-67 Slokam 31 - 40 69-84 www.sadagopan.org www.sadagopan.org Slokam 41 - 50 86-101 Slokam 51 - 60 103-119 Slokam 61 - 70 121-137 Slokam 71 - 80 141-153 Slokam 81 - 90 154-169 Slokam 91 - 100 170-183 Slokam 101 - 110 184-201 nigamanam 201 Appendix 203 Brief Biography of Sri Leelaa Sukhar 205 Complete List of Sundarasimham-ahobilavalli eBooks 207 www.sadagopan.org www.sadagopan.org SrI GuruvAyUrappan . ïI>. ïIlIlazukkiv ivrictm! . ïIk«:[k[aRm&tm!. KRISHNAAKARNAAMRTAM OF LEELASUKA X×W www.sadagopan.org ABOUT THE AUTHOR The name of the author of this slokam is Bilavamangala and he acquired the name Leelasuka because of his becoming immersed in the leela of KrishNa and describing it in detail like Sukabrahmarshi.
    [Show full text]
  • Krishnalila in Terracotta Temples of Bengal
    Krishnalila in Terracotta Temples of Bengal Amit Guha Independent Researcher Introduction The brick temples of Bengal are remarkable for the intricately sculpted terracotta panels covering their facades. After an initial period of structural and decorative experimentation in the 17th and 18th centuries, there was some standardization in architecture and embellishment of these temples. However, distinct regional styles remained. From the late 18th century a certain style of richly-decorated temple became common, particularly in the districts of Hugli and Howrah. These temples, usually two- storeyed or atchala and with a triple-arched entrance porch, had carved panels arranged in a fairly well-defined format (Figure 1). Ramayana battle scenes occupied the large panels on the central arch frame with other Ramayana or Krishna stories on the side arches. Running all along the base, including the base of the columns, were two distinctive friezes (Figure 2). Large panels with social, courtly, and hunting scenes ran along the bottom, and above, smaller panels with Krishnalila (stories from Krishna's life). Isolated rectangular panels on the rest of the facade had figures of dancers, musicians, sages, deities, warriors, and couples, within foliate frames. This paper is an iconographic essay on Krishnalila stories in the base panels of the late-medieval terracotta temples of Bengal. The temples of this region are prone to severe damage from the weather, and from rain, flooding, pollution, and renovation. The terracotta panels on most temples are broken, damaged, or completely lost. Exceptions still remain, such as the Raghunatha temple at Parul near Arambagh in Figure 1: Decorated Temple-Facade (Joydeb Kenduli) Hugli, which is unusual in having a well-preserved and nearly-complete series of Krishnalila panels.
    [Show full text]
  • Nonviolence in the Hindu, Jain and Buddhist Traditions Dr
    1 Nonviolence in the Hindu, Jain and Buddhist traditions Dr. Vincent Sekhar, SJ Arrupe Illam Arul Anandar College Karumathur – 625514 Madurai Dt. INDIA E-mail: [email protected] Introduction: Religion is a human institution that makes sense to human life and society as it is situated in a specific human context. It operates from ultimate perspectives, in terms of meaning and goal of life. Religion does not merely provide a set of beliefs, but offers at the level of behaviour certain principles by which the believing community seeks to reach the proposed goals and ideals. One of the tasks of religion is to orient life and the common good of humanity, etc. In history, religion and society have shaped each other. Society with its cultural and other changes do affect the external structure of any religion. And accordingly, there might be adaptations, even renewals. For instance, religions like Buddhism and Christianity had adapted local cultural and traditional elements into their religious rituals and practices. But the basic outlook of Buddhism or Christianity has not changed. Their central figures, tenets and adherence to their precepts, etc. have by and large remained the same down the history. There is a basic ethos in the religious traditions of India, in Hinduism, Jainism, and Buddhism. Buddhism may not believe in a permanent entity called the Soul (Atman), but it believes in ​ ​ the Act (karma), the prime cause for the wells or the ills of this world and of human beings. ​ ​ 1 Indian religions uphold the sanctity of life in all its forms and urge its protection.
    [Show full text]
  • Substantial and Substantive Corporeality in the Body Discourses of Bhakti Poets
    Perichoresis Volume 18.2 (2020): 73–94 DOI: 10.2478/perc-2020-0012 SUBSTANTIAL AND SUBSTANTIVE CORPOREALITY IN THE BODY DISCOURSES OF BHAKTI POETS YADAV SUMATI* PG Govt. College for Girls, Chandigarh, India ABSTRACT. This paper studies the representation of human corporeal reality in the discours- es of selected Bhakti poets of the late medieval period in India. Considering the historical background of the Bhakti movement and contemporary cultural milieu in which these mystic poets lived, their unique appropriation of the ancient concept of body is reviewed as revolu- tionary. The focus of the study is the Kabir Bijak, Surdas’s Vinay-Patrika, and Tulsidas’s Vinay- Patrika, wherein they look at and beyond the organic corporeality and encounter human body not as a socially, religiously, economically stamped noble body or lowly body; male body or female body, but a human body. This paper explores how, like existential phenomenologists, these poet/singers decode the material reality of human beings and link it to the highest goal of achieving Moksha (liberation from the cycle of birth-death) by making body a vulnerable but essential instrument towards spiritual awakening. The paper also reflects upon how these poets have suggested a middle path of absolute devotion to God while performing all earthly duties, seek spiritual enlightenment and avoid the extremities of asceticism and hedonism. KEYWORDS: corporeality, body, liberation, salvation, bhakti In this Kali Yug the body is full of woe, care, wickedness and diverse pains. Where there is steadfastness, peace and all purity, rise, Kabir, and meet it there. (Kabir) Those powerful rulers who had conquered the whole world, even made Yamraj (the God of death) their captive and tied him up—even they became the food of Kaal (Time), what do you count then? Contemplate and think about the whole matter seriously yourself—what is the truth, what is the reality.
    [Show full text]